The Superiors, elected from the same class and by the same authority, have the oversight of the Houses of the First and Second Probation. Each of these officials, Superior, Rector, and Provincial, has in his respective sphere as absolute a power over his subordinates as the General has over any member of the Society. The Administrators are chosen by the General from the Temporal Coadjutors under his control. They have the entire management of the temporal concerns both of houses and colleges. The Rectors and Superiors are forbidden to have anything to do with any temporal matter whatever; because it forms a conspicuous part of the admirable Jesuitical system, to have prescribed for every class of Jesuits its particular duties, from which it is not to be diverted by any occupation whatever. This has largely contributed to the aggrandisement and success of the Society, as long as the rules were observed. All these functionaries have subaltern officers, who assist them in the discharge of their duties. Provincials, Rectors, Superiors, and some of the Professed, compose the Provincial Congregations, where the affairs of the district are discussed, and whence the delegates which are to be sent to the General Congregation are chosen. Having thus given a general outline of the origin and constitutions of the Society, and the limits of this work forbidding me to enlarge to any great extent upon this part of my subject, I shall now proceed to examine its progress. CHAPTER IV. 1541-48. THE PROGRESS OF THE ORDER, AND ITS FIRST GENERAL. Ignatius had no sooner obtained a bull from the Pope approving of the Society, than he thought it expedient to give it a chief, or, to speak more correctly, to be himself formally elected as such, being _de facto_ its master already. In order, therefore, to proceed to the election of the General, he summoned to Rome his companions, who were scattered through different parts of Europe. Six came. Bobadilla, Xavier, and Rodriguez sent their votes written. Both absent and present were unanimous in their choice, which (as one may well imagine) fell upon Ignatius. He, however, had the modesty (so we are told) to refuse the honour, and insisted that they should proceed to a new election. The second trial had the same result, but Ignatius still declined to accept of the office. At last, however, on being much importuned to do so, he exclaimed—“Since you persist in choosing me, who know well my infirmities, I cannot in conscience subscribe to your judgment. It only remains, then, that we refer the contested point to my confessor, whom, as you know, I consider the interpreter of the Divine will.”[52] The good fathers consented to this arrangement the more willingly, as they had no doubt whatever (I should think not) that Father Theodose would approve of their selection. Nor were they deceived.[53]